This study reveals how human attitudes to the long-term effects of their actions are crucially bound up with their ideas of personal identity. This collection of essays contrasts eastern and western philosophies of concern for the future, and offers some suggestions for their possible reconciliation.

Having read the works of Wang Ch'ung [A.D. 27-c. 100], I realized that they need to be recapitulated. Here I shall evaluate Wang Ch'ung and his thought and present what I feel to be the real significance that Wang Ch'ung's thought still has today.

In ancient times in our country, Wang Ch'ung was an eminent materialist and a brilliant atheist, a progressive thinker who opposed the orthodox feudal thought. This has gone basically unquestioned. This year the February 21 issue of Kuang-ming jih-pao printed in its philosophy section an article by Comrade T'ung Mo-an, "Is Wang Ch'ung a Peasant Class Thinker?" The article is an evaluation completely denying this. T'ung believes that the purpose of Wang Ch'ung's works was "to uphold the rule of the (...) Han," "ardently and unconditionally to sing the praises of the Han ruler and court," "to make sacred the rule of the Han," "to get the populace to live quietly, forever in a servile position," and "to view inimically and to slander peasant uprisings." "Wang Ch'ung was an orthodox thinker of the landlord class," "a thinker produced in the interests of the rule of the landlord class who confirmed the feudal orthodoxy." Although I myself am not praising Wang Ch'ung as a peasant class thinker or denying that in Wang Ch'ung's thought there are negative elements, I am completely unable to agree with the basic viewpoint that the author puts forward. (shrink)

「士農工商は天下を治めるたすけとなる」―江戸期、都市化・経済化の流動的な波の中で、人々の生のつながりの公共的意義を説いた梅岩。広範な影響を及ぼしたその心学は、人々に希望を与え、世界のすべての存在が共に 幸福になることをめざす創造的・運動的な営みであった。.

1. Kō to shi no shisōshi -- 2. Kō to shi no shakai kagaku -- 3. Nihon ni okeru kō to shi -- 4. Ō-Bei ni okeru kō to shi -- 5. Kokka to ningen to kōkyōsei -- 6. Keizai kara mita kōshi mondai -- 7. Chūkan shūdan ga hiraku kōkyōsei -- 8. Kagaku gijutsu to kōkyōsei -- 9. chikyū kankyō to kōkyōsei -- 10. 21-seiki kōkyō tetsugaku no chihei -- 14. Rīdāshippu kara kangaeru kōkyōsei.

When making decisions, governments can and should strive consciously to balance the demands of the present with the needs of future generations. Various advocates for greater governmental foresight have created new processes or institutions within existing systems of democratic government. These include long-range planning departments, futures commissions, impact statements on proposed legislation, environmental protection agencies, and formal technology assessment. But, much more remains to be done. Based on their extensive scholarly and practical experience, the contributors to this volume propose a (...) variety of techniques that will enable foresight to be effectively incorporated into governmental institutions and practices. (shrink)

Hsün Tzu was an eminent Legalist. The book Hsün Tzu fully reflects his Legalist thought. In the decisive period of great social change at the end of the Warring States period he stood in the front ranks of the age and created a great deal of public opinion in favor of the replacement of the slave system by the feudal system; he "disclosed the past, set forth the present, dispersed disorder, and propagated reason as easily as turning over his hand" (...) , creating a thick foundation of theory for the Legalist line and manifesting the vital and vigorous fighting spirit of the newly rising landlord class. (shrink)

I wrote this essay for three reasons. First, in proofreading The Reconstruction of the Humanistic Spirit, I felt that this great pile of articles contained only general discourses on the social and cultural problems of China and the Western world but did not mention my own philosophical position and religious faith. Although the pattern and style of the essays in this book might excuse this defect, I was afraid that some of my readers would find it difficult to grasp the (...) main themes of thought in the book. Therefore, I wanted to write an article to compensate a bit for this shortcoming. Second, for many years, in teaching courses on Chinese or Western philosophy, I have been used to following the general lecturing method of university professors who stress the objective introduction of philosophical doctrines to enrich students' knowledge. (shrink)

We may have different ways of defining the nature of philosophy. One view would take philosophy to be a system of knowledge just like science; only it is a more comprehensive system that includes all science, or rather, it is a synthetic system of knowledge. Another view would take philosophy to be just a reflective and critical attitude. It purports to reflect on methods, postulates, axioms, and fundamental concepts that science relies on to build its knowledge in order to clarify (...) other scientific concepts and principles and to understand the limit of each science and of scientific knowledge itself so that they will not be wrongly applied to areas where they do not apply. Still another view would take philosophy to be that which helps us to understand the universe and human life, to have wisdom to penetrate into history, culture, and concrete affairs, and to give us direction for our actions. Of these three, the first view takes philosophy to be an activity for pursuing knowledge, the second view takes philosophy to be an activity for understanding our knowledge, and the third view takes philosophy to be an activity that starts with knowledge in order to achieve wisdom, which is above and beyond knowledge. All these views have their justifications. I would like to elaborate on them in the following. (shrink)

潘知常(1956- ),湖南醴陵人,南京大学中文系副教授、中华全国青年联合会委员等.

'함양과 체찰-조선의 지성 퇴계 이황의 마음공부법'은 퇴계의 생애와 사상을 핵심적으로 요약한 뒤에 '자성록'을 뼈대로 퇴계의 가르침을 재구성하고 있다. 또한 ‘활인심방’과 ‘수신십훈’ 등 퇴계 이황의 행동적 가르침을 첨가해 그의 삶과 철학을 소개한다. ‘함양과 체찰’은 지폐속에 박제화된 퇴계를 생생하게 되살리고, 난해하게 인식되는 그의 이론을 현대인이 소화하기 쉽게 풀어 쓰고 있다. '함양과 체찰'을 통해 현대의 한국인들은 퇴계의 지혜를 부담 없이 접할 수 있을 뿐만아니라, ‘공부하는 인간, 퇴계’라는 측면에서 퇴계의 생애와 철학을 명료하게 재구성하고 있어서 학자로써의 퇴계와 인간 퇴계의 일면도 재미있게 엿볼 수 있다.

The book entitled the Huang Ti nei ching [Canonical Works of Huang Ti] has two sections - the "Su Wen" section and the "Ling Shu" section - and each section contains eighty-one articles. It was written by several authors in different historical periods. According to historical records and scholars' studies of the content and context of the book, we can roughly say that it was written in the period between the late years of the Warring States era and the early (...) years of the Eastern Han dynasty. Seven articles in the "Su Wen" section were materials from an "older version" and were merged into the book by Wang Fing in the Tang dynasty. They were probably written by scholars in the Eastern Han period or a little later. The two articles on acupuncture and pathology have been proved forgeries made in the Tang-Sung period. They should not have been included in the book because they contain more idealist dregs than do the other articles. (shrink)